I bow to Arihantas who have
achieved enlightenment by overcoming inner enemies and weaknesses, who have
attained infinite knowledge, infinite bliss, and showed us the path, that brings
an end to the cycle of birth and death.

Namo Siddhänam

I bow to Siddhas who have
attained the state of perfection and immortality by liberating themselves of all
Karmas.

Namo Äyariyänam

I bow to Ächäryas who are the
heads of religious order and who practice the supreme virtues.

Namo Uvajjhäyänam

I bow to Upädhyäys who are well
versed in all Ägams and teach the same to the deserving pupils and other
followers.

Namo Loe Savva Sähunam

I bow to all the Sädhus and
Sädhvis (monks and nuns) that follow the five great vows of conduct and inspire
us to live a simple life.

Eso Pancha Namukkäro. Savva
Pävappanäsano

These five-fold obesisance is
eradicator of all sins.

The Navakär Mantra is the most
important mantra in Jainism and can be recited at any time. While reciting the
Navakär Mantra, we bow down to Arihanta (souls who have reached the state of
non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas
(heads of Sädhus and Sädhvis, Shrävak and Shrävikäs), Upädhyäys (those who teach
scriptures and Jain principles to the followers), and all Sädhus and Sädhvis
(monks and nuns, who have voluntarily given up social, economical and family
relationships). Together, they are called Pancha Paramesthi (The five supreme
spiritual people). In this Mantra we worship their virtues rather than
worshipping any one particular entity; therefore, the Mantra is not named after
Lord Mahävir, Lord Pärshva-Näth or Ädi-Näth, etc. When we recite Navakär Mantra,
it also reminds us that, we need to be like them. This mantra is also called
Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing
down) to these five supreme group beings. Recitation of the Navakär Mantra
creates positive vibrations around us, and repels negative ones.

The Navakär Mantra contains the
foremost message of Jainism. The message is very clear. If we want to be
liberated from the cycle of life and death, we need to renounce worldly affairs
by becoming a monk or a nun. This is just the beginning. If we stay on the
right path, we will progress to a higher spiritual state, Kevali or Arihanta,
and ultimately proceed to become Siddha after nirvana (liberation from the cycle
of birth and death). The goal of every soul is to become a Siddha.

The word Arihanta is made up of
two words: 1) Ari means enemies, and 2) Hant means destroyer. Therefore,
Arihanta means a destroyer of enemies. The enemies referred to here are
internal: inner desires and passions. The passions include anger, ego, deceit,
and greed. Until we eliminate these passions, the real nature or the power of
our soul will not be realized or manifested. When a person (soul) wins these
inner enemies, he/she is called a Kevali (omniscient) and Jin (victor).

This state of omniscience is
manifested when that person has completely destroyed the four-Ghäti karmas
(destructive) namely:

·Jnänävaraniya (knowledge obscuring) Karma

·Darshanävaraniya (perception obscuring) Karma

·Mohaniya (deluding) Karma

·Antaräya (obstructing) Karma

These karmas are called Ghäti
(destructive) karmas because they directly affect the true nature of the soul.
When these Karmas are destroyed, a person attains the following four infinite
qualities (Anant Chatushtay) and is called a Kevali.

·Keval-jnän (Anant Jnän) - Perfect knowledge due to the destruction
of all Jnänävaraniya Karmas

·Keval-Darshan (Anant Darshan) - Perfect perception due to the
destruction of all Darshanävaraniya karmas

·Anant Chäritra - Passionless state due to the destruction of all
Mohaniya Karmas

·Anant Virya - Infinite energy due to the destruction of all
Antaräya Karmas.

A Kevali, who revitalizes the
Jain religion and establishes a Jain Sangha (four-fold Jain order) consisting of
Sädhus, Sädhvis, Shrävaks (male householders), and Shrävikäs (female
householders), is known as Tirthankar or Arihanta. During every half time
cycle, only twenty-four individuals rise to the level of Tirthankar. The first
Tirthankar of our time period was Lord Rushabhdev, and the twenty-fourth and
last Tirthankar was Lord Mahävir. Lord Mahävir lived from 599 BC to 527 BC.

According to some, all Kevalis
are called Arihanta as they have destroyed inner enemies.

At the time of Nirvän
(liberation from the worldly existence), Arihanta sheds off the remaining four
Aghäti (Non-destructive) karmas:

·Näm (body determining) Karma

·Gotra (status determining) Karma

·Vedaniya (feeling pertaining) Karma

·Äyushya (life span determining) Karma.

These four karmas do not affect
the true nature of the soul; therefore, they are called Aghäti karmas. They are
related to the physical body of the soul. After attaining liberation, (death)
the souls of Arihantas are called Siddhas. Since Siddhas have attained ultimate
liberation, we do not have access to them. However, Arihantas offer us
spiritual guidance during their lifetime. In order to show our special
reverence for their teachings, we bow to them first, hence the first line of the
Navakär Mantra

Currently, as per scriptures
there are no Arihantas alive except in the Mahä-Videha Kshetra. The last Kevali
was Jambu-Swämi. According to the Ägams, (Jain scriptures) there will be no
more Arihantas during the remaining period of the current half cycle.

A three tier divine
umbrella over the head suggests that he is the king of the entire universe,
which consists of three regions - Hell, Earth, and Heaven.

Ashok Vruksha

A tree under-which
Arihanta sits

Pushpavrusti

A continuous shower of
fragrant flowers

Dev-dundubhi

A divine announcement
declaring Arihanta’s sermons

Divya-dhwani

A celestial music
accompanying Arihanta’s sermons

Thirty-Four Atishaya

These 12 attributes, when
elaborately explained are counted as 34 Atishaya. Both Shvetämbar and Digambar
account for thirty-four Tirthankar Atishaya. Some Atishaya are birth related,
some are created by heavenly gods (Devas), and some are realized at the time of
Keval-jnän.

By Birth, Arihanta has the most
beautiful, powerful, and proportionally built body with 1008 auspicious
birthmarks. As he is full of compassion, his blood is white, like milk. His
breath is fragrant, like a lotus and his body do not generate any waste. He is
always disease free. He has very soothing, peaceful, and serene voice which can
be heard from very long distances. All humans and animals alike, can easily
understand his language. He can be seen and heard from all four directions.
Everyone listens to the sermon keeping his or her animosities aside.

In his vicinity, the weather is
always pleasant and there are no calamities for miles. The Samavasaran can
accommodate all. Dharma Chakra (symbolic wheel of religion) and Ashta Mangal
(eight embellishments) are also present at the Samavasaran.

Siddhas are liberated souls. They are no longer among us because they have
completely ended the cycle of birth and death. They have reached the ultimate
highest state, the state of liberation. They do not have any Karmas, and they
do not collect any new karmas. This state of true freedom is called Nirvän. By
destroying all 8 types of Karmas, Siddhas manifest 8 unique attributes. They
are as follows:

The teaching of Lord Mahävir,
the last Tirthankar, is carried on by the Ächäryas. They are our spiritual
leaders. The responsibility of spiritual (not social or economical) welfare of
the entire Jain community rests on the shoulders of the Ächäryas. Before
reaching this state, one has to do an in depth study and achieve mastery of the
Jain scriptures (Ägams). In addition to acquiring a high level of spiritual
excellence, they have the ability to lead the congregation of monks, nuns and
laypeople. Generally, they have the knowledge of various languages and other
philosophies and religions of the world. Ächärya is the head of the Jain
congregation. They possess the following 36 qualities:

This title is given to those
Sädhus who have acquired complete knowledge of the Jain scriptures (Ägams) and
philosophical systems. They teach Jain scriptures to other ascetics and
laypeople. Upädhyäys possess 25 attributes. These 25 attributes are the
symbolic representation of the 25 Jain scriptures they study. These scriptures
are as follows:

When householders desire to
detach from the worldly aspects of life and gain a desire for spiritual uplift,
they renounce worldly lives and become Sädhus (monk) or Sädhvis (nun). A male
person is called Sädhu, and a female person is called Sädhvi. Before becoming
Sädhu or Sädhvi, a lay person must stay with Sädhus or Sädhvis to understand
their life style and do religious studies for several months. When they feel
confident that they will be able to live the life of a monk or a nun, they
inform the Ächärya that they are ready for initiation. If the Ächärya is
convinced that they are ready and are capable of following the vows of Sädhu or
Sädhvi, he prepares them for Dikshä. Dikshä is an initiation ceremony,
following, which a householder becomes a monk or a nun. At the time of Dikshä,
the Sädhu or Sädhvi take five major vows for the rest of his/her life.

5 Mahä-vratas (Major Vows)

Commitment of Ahinsä

Non-violence

Not to commit any type of
violence.

Commitment of Satya

Truth

Not to indulge in any type
of lie or falsehood

Commitment of Asteya

Non-stealing

Not to take anything not
given properly.

Commitment of Brahmacharya

Celibacy

Not to indulge in any
sensual pleasures

Commitment of Aparigraha

Non‑possessive

Not to acquire more than
what is needed to maintain day-to-day life

The great vows of monks and nuns
imply not doing, not asking someone to do, nor appreciating someone’s act of
breaching of these vows by mind, body or speech.